Husamuddin Multani and Shaykh BarakAllah, and to Malwa by ShaykhWajih-
ud-din Yusuf, Shaykh Kamal-ud-din and Maulana Mughith-ud-din. Each of
the disciples perpetuated the line through his own disciples, who carried
the Chishti thought and practices to yet other places.
Shaykh Siraj-ud-din Usman, known also as Akhi Siraj, who settled in
Bengal, had a very able disciple, Shaykh Alauddin bin Asad, who in his turn
had two disciples – Sayyid Nur
Qutub-i ‘Alam
and Sayyid Ashraf Jahangir
Simnani – who popularized the Chishti
silsila
in Bengal, Bihar and eastern
Uttar Pradesh. Sayyid Nur was a contemporary of Sultan Ibrahim Sharqi of
Jaunpur (1402-1440) and wielded great influence over him, even persuading
him to invade Bengal. His disciples played an indirect role in fomenting a
religious movement, which later on flowered as Bhakti.
Burhan-ud-din Gharib, who settled in Daulatabad during the reign of
Muhammad bin Tughlaq, propagated the Chishti movement in the Deccan.
He was succeeded by his very able
khalifah
, Shaykh Zain-ud-din, who became
the spiritual mentor to ‘Alauddin Hasan Shah (1347-1359), the founder of
the Bahamani kingdom, as well as to his successors. On his suggestion,
Sultan Nasir Khan Faruqi (1399-1437) built the city of Burhanpur, the capital
of the Khandesh dynasty (1382-1601) and named it after Zain-ud-din’s
pir
,
(spiritual mentor) Burhan-ud-din Gharib.The sultan built yet another town
and named it Zainabad after the Shaykh.
A
khalifah
of Nasiruddin Chiragh, Sayyed Muhammad ibnYusuf al Husayni,
popularly known as Khwajah Banda Nawaz or Gesu Daraz (d.1422), was
the most famous Sufi in the Deccan. He was very energetic and worked in
a number of different places. He started his activities in Delhi, but at that
time the environment was not favourable, so he moved to Gujarat and
from there on to the Deccan. In his later years he shifted to Gulbarga and
Th e Ch i s h t i Or d e r 102
